tato yad yoga-setuṃ taṃ paśyet yogamāyayā

tato (then) yad (what) yoga-setuṃ (the link of Yoga) taṃ (that) yogamāyayā (by the power of Yoga) paśyet (one should see)

Advaita Vedānta (Ādi Śaṅkarācārya): In his commentary on the Praśnopaniṣad, Śaṅkara interprets this verse as a direct pointer to the non-dual nature of reality. The 'Yogi who is the link to Yoga' is understood as the ultimate Brahman, and 'Yoga Māyā' signifies the illusory power that veils this reality. Śaṅkara would argue that through the practice of yoga, one must see beyond this māyā to realize the identity of the individual self (ātman) with the universal self (Brahman). This verse, for Śaṅkara, underscores the importance of discerning the real from the unreal, leading to the ultimate knowledge that 'Tat tvam asi'—Thou art That, emphasizing the non-dual identity of the individual with the universe. This non-dual reading is central to Advaita Vedānta, highlighting the path to liberation as the recognition of one's true nature as Brahman.

Vaiṣṇava tradition (Rāmānujācārya / Madhvācārya): Rāmānujācārya, in his Viśiṣṭādvaita interpretation, would see this verse as an opportunity to discuss the relationship between the jīva (individual soul) and Īśvara (the Lord). The 'Yogi who is the link to Yoga' could be interpreted as the Lord Himself, with 'Yoga Māyā' representing His divine power that both binds and liberates. For Rāmānuja, the verse suggests that one must approach the Lord through devotion (bhakti) and self-surrender (prapatti), recognizing that the ultimate goal of yoga is not just the realization of one's true self but a loving union with God. This devotional reading emphasizes the personal aspect of the divine and the path of surrender as the means to achieve liberation, highlighting the Vaiṣṇava emphasis on the grace of God in realizing one's true status as a servant of the Lord.

Neo-Vedānta (Swami Vivekānanda / S. Rādhākrishnan): Swami Vivekānanda, in his lectures and writings, often emphasized the practical and universal aspects of Vedāntic teachings. Regarding this verse, he might interpret 'Yoga Māyā' as the symbolic representation of the divine power that lies within every individual, waiting to be uncovered. The 'Yogi who is the link to Yoga' would represent the ideal human, who has realized this inner potential and is thus a bridge between the mundane and the divine. Vivekānanda would likely argue that this verse calls us to realize our own inner divinity, to become 'Yogis' ourselves by practicing self-discipline, self-awareness, and service to others. This universal and practical reading highlights the potential for spiritual growth and self-realization that lies within every human being, underscoring the relevance of ancient wisdom to contemporary life and personal transformation.

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